Hierarchy and Authority
Theme Analysis

LitCharts assigns a color and icon to each theme in The Grass is Singing, which you can use to track the themes throughout the work.

The Grass is Singing takes place in Zimbabwe (formerly known as Southern Rhodesia) during the time of British colonial rule, and one of the most important themes of the novel is the way in which society is organized according to hierarchies. During the time the novel is set, the British socioeconomic class system remains extremely rigid, making it impossible for most people living in the United Kingdom to move up the social ladder. However, in Rhodesia and other colonies, even the poorest whites are still further up this ladder than the entire black population. (The narrator also notes that English-speaking white Rhodesians are placed above poor Dutch-descended Afrikaners: “‘Poor whites’ were Afrikaners, never British.”)

Living in the colonies also gave white Brits the chance to make money through exploiting natural resources and the labor of the oppressed indigenous population. Every white person in the novel is to some extent fixated on the desire to increase their standing in the socioeconomic hierarchy. When this plan fails for Dick and he and Mary end up living in poverty, he is left miserable, ashamed, and crippled by illness.

The overarching racial and socioeconomic hierarchy is not a simple system, but rather one made up of an intricate web of smaller hierarchies that determine how much authority each person is accorded and how they are supposed to behave in relation to one another. As a woman, Mary is subservient to her husband, yet as a white person, she has authority over the black workers employed on her land (and indeed over all black people). While Mary enthusiastically wields and abuses the power she has over the black population, she often fails to honor her inferior position to Dick.

Indeed, while every character in the novel is inescapably aware of the hierarchies that organize society and of their place within these hierarchies, the characters also violate these hierarchies. This happens when Mary attempts to run away from Dick in order to regain her independence, and also when Moses continues to drink water after Mary orders him to go back to work. However, arguably the most important violation of any hierarchy of power comes when Moses kills Mary. In taking the life of a white woman, Moses commits the worst possible act in the eyes of white colonizers. At the same time, when Mary’s murder is discussed at the beginning of the book, the narrator notes that white people are not surprised by Moses’s act. Within the white colonial mindset, black people are placed at the bottom of the social hierarchy and are expected to behave in a “savage,” immoral manner. Regardless of how black people actually behave, white people will treat them as if they are brutal and violent. This fact in itself invites violence against white oppressors, and is thus one of the central (and tragic) paradoxes of colonial society.

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Hierarchy and Authority ThemeTracker

The ThemeTracker below shows where, and to what degree, the theme of Hierarchy and Authority appears in each Chapter of The Grass is Singing. Click or tap on any chapter to read its Summary & Analysis.

Hierarchy and Authority Quotes in The Grass is Singing

Below you will find the important quotes in The Grass is Singing related to the theme of Hierarchy and Authority.

Chapter 1
Quotes

It was a farming district, where those isolated white families met only very occasionally, hungry for contact with their own kind, to talk and discuss and pull to pieces, all speaking at once, making the most of an hour or so's companionship before returning to their farms where they saw only their own faces and the faces of their black servants for weeks on end.

Most of these young men were brought up with vague ideas about equality. They were shocked, for the first week or so, by the way natives were treated… They had been prepared to treat them as human beings. But they could not stand out against the society they were joining. It did not take them long to change. It was hard, of course, becoming as bad oneself. But it was not very long that they thought of it as "bad." And anyway, what had one's ideas amounted to? Abstract ideas about decency and goodwill, that was all: merely abstract ideas. When it came to the point, one never had contact with natives, except in the master-servant relationship. One never knew them in their own lives, as human beings.

To live with the color bar in all its nuances and implications means closing one's mind to many things, if one intends to remain an accepted member of society. But, in the interval, there would be a few brief moments when he would see the thing clearly, and understand that it was “white civilization” fighting to defend itself that had been implicit in the attitude of Charlie Slatter and the Sergeant, “white civilization” which will never, never admit that a white person, and most particularly, a white woman, can have a human relationship, whether for good or for evil, with a black person. For once it admits that, it crashes, and nothing can save it.

"Class" is not a South African word; and its equivalent, "race," meant to her the office boy in the firm where she worked, other women's servants, and the amorphous mass of natives in the streets, whom she hardly noticed. She knew (the phrase was in the air) that the natives were getting "cheeky." But she had nothing to do with them really. They were outside her orbit.

"Of course he's lying," said Dick irritably. "Of course. That is not the point. You can't keep him against his will.""Why should I accept a lie!" said Mary. "Why should I? Why can't he say straight out that he doesn't like working for me, instead of lying about his kraal?"Dick shrugged, looking at her with impatience; he could not understand her unreasonable insistence: he knew how to get on with natives; dealing with them was a sometimes amusing, sometimes annoying game in which both sides followed certain unwritten rules.

“If you must do these things, then you must take the consequences,” said Dick wearily. “He’s a human being, isn't he? He's got to eat. Why must that bath be done all at once? It can be done over several days, if it means all that to you.”“It’s my house,” said Mary. “He's my boy, not yours. Don't interfere.”“Listen to me,” said Dick curtly, “I work hard enough, don't I? All day I am down on the lands with these lazy black savages, fighting them to get some work out of them. You know that. I won't come back home to this damned fight, fight, fight in the house. Do you understand? I will not have it. And you should learn sense. If you want to get work out of them you have to know how to manage them. You shouldn't expect too much. They are nothing but savages after all.” Thus Dick, who had never stopped to reflect that these same savages had cooked for him better than his wife did, had run his house, had given him a comfortable existence, as far as his pinched life could be comfortable, for years.

If she disliked native men, she loathed the women. She hated the exposed fleshiness of them, their soft brown bodies and soft bashful faces that were also insolent and inquisitive, and their chattering voices that held a brazen fleshy undertone. She could not bear to see them sitting there on the grass, their legs tucked under them in that traditional timeless pose, as peaceful and uncaring as if it did not matter whether the store was opened, or whether it remained shut all day and they would have to return tomorrow. Above all, she hated the way they suckled their babies, with their breasts hanging down for everyone to see; there was something in their calm satisfied maternity that made her blood boil. "Their babies hanging on to them like leeches," she said to herself shuddering, for she thought with horror of suckling a child. The idea of a child’s lips on her breasts made her feel quite sick; at the thought of it she would involuntarily clasp her hands over her breasts, as if protecting them from a violation. And since so many white women are like her, turning with relief to the bottle, she was in good company, and did not think of herself, but rather of these black women, as strange; they were alien and primitive creatures with ugly desires she could not bear to think about.

A white person may look at a native, who is no better than a dog. Therefore she was annoyed when he stopped and stood upright, waiting for her to go, his body expressing his resentment of her presence there. She was furious that perhaps he believed she was there on purpose; this thought, of course, was not conscious; it would be too much presumption, such unspeakable cheek for him to imagine such a thing, that she would not allow it to enter her mind; but the attitude of his still body as he watched her across the bushes between them, the expression on his face, filled her with anger.

What had happened was that the formal pattern of black-and-white, mistress-and-servant, had been broken by the personal relation; and when a white man in Africa by accident looks into the eyes of a native and sees the human being (which it is his chief preoccupation to avoid), his sense of guilt, which he denies, fumes up in resentment and he brings down the whip. She felt that she must do something, and at once, to restore her poise. Her eyes happened to fall on a candlebox under the table, where the scrubbing brushes and soap were kept, and she said to the boy: “Scrub this floor.” She was shocked when she heard her own voice, for she had not known she was going to speak. As one feels when in an ordinary social conversation, kept tranquil by banalities, some person makes a remark that strikes below the surface, perhaps in error letting slip what he really thinks of you, and the shock sweeps one off one's balance, causing a nervous giggle or some stupid sentence that makes everyone present uncomfortable, so she felt: she had lost her balance; she had no control over her actions.

Then he carefully took the glass from her, put it on the table, and, seeing that she stood there dazed, not knowing what to do, said: “Madame lie down on the bed.” She did not move. He put out his hand reluctantly, loathe to touch her, the sacrosanct white woman, and pushed her by the shoulder; she felt herself gently propelled across the room towards the bedroom. It was like a nightmare where one is powerless against horror: the touch of this black man's hand on her shoulder filled her with nausea; she had never, not once in her whole life, touched the flesh of a native. As they approached the bed, the soft touch still on her shoulder, she felt her head beginning to swim and her bones going soft. “Madame lie down,” he said again, and his voice was gentle this time, almost fatherly.

He approached slowly, obscene and powerful, and it was not only he, but her father who was threatening her. They advanced together, one person, and she could smell, not the native smell, but the unwashed smell of her father. It filled the room, must, like animals; and her knees went liquid as her nostrils distended to find clean air and her head became giddy. Half-conscious, she leaned back against the wall for support, and nearly fell through the open window. He came near and put his hand on her arm. It was the voice of the African she heard. He was comforting her because of Dick's death, consoling her protectively; but at the same time it was her father menacing and horrible, who touched her in desire.

He said easily, familiarly, "Why is Madame afraid of me?"She said half-hysterically, in a high-pitched voice, laughing nervously: "Don't be ridiculous. I am not afraid of you."She spoke as she might have done to a white man, with whom she was flirting a little. As she heard the words come from her mouth, and saw the expression on the man's face, she nearly fainted. She saw him give her a long, slow, imponderable look: then turn, and walk out of the room.

He had been in the country long enough to be shocked; at the same time his "progressiveness" was deliciously flattered by this evidence of white ruling-class hypocrisy. For in a country where colored children appear plentifully among the natives wherever a lonely white man is stationed, hypocrisy, as Tony defined it, was the first thing that had struck him on his arrival. But then, he had read enough about psychology to understand the sexual aspect of the color bar, one of whose foundations is the jealousy of the white man for the superior sexual potency of the native; and he was surprised at one of the guarded, a white woman, so easily evading this barrier. Yet he had met a doctor on the boat coming out, with years of experience in a country district, who had told him he would be surprised to know the number of white women who had relations with black men. Tony felt at the time that he would be surprised; he felt it would be rather like having a relation with an animal, in spite of his "progressiveness."

"It’s not customary in this country, is it?" he asked slowly, out of the depths of his complete bewilderment. And he saw, as he spoke, that the phrase "this country," which is like a call to solidarity for most white people, meant nothing to her. For her, there was only the farm; not even that––there was only this house, and what was in it. And he began to understand with a horrified pity, her utter indifference to Dick; she had shut out everything that conflicted with her actions, that would revive the code she had been brought up to follow.